Hebrews

Logos Free Book – Four Views on the Warning Passages in Hebrews

The Logos Bible Software “Free book of the Month” for April 2018 is Four Views on the Warning Passages in Hebrews, edited by Herbert Bateman IV (Kregel, 2007). Like most “four views” books, this volume contains essays explaining the warning passages in Hebrews 6 and Hebrews 10. If you are unaware of the controversial nature of these passages, see these two posts on Hebrews 6.  In this volume, Grant R. Osborne represents a Classical Arminian view, Buist M. Fanning, a Classical Reformed view, Gareth Lee Cockerill a Wesleyan Arminian view and Randall C. Gleason a Moderate Reformed view. Each writer offers an essay and the other three offer brief responses. Hebrews scholar George H. Guthrie concludes the book with a final response. When students ask me about Hebrews 6 and 10, this volume is my “go to” text to balance the two major approaches (Calvinism and Arminianism).

As Logos usually does, they are offering two “almost free” books as well. For only $1.99 you can add Lars Kierspel, Charts on the Life, Letters, and Theology of Paul (Kregel, 2012). When I reviewed this book in 2012 I said:

As with other books in this series, Kierspel has a paragraph on text explaining each chart in the final section. This 44-page section is important to read since it is here that he gives bibliography for the data he includes. In some cases these are mini-introductions to controversial topics (like Pauline chronology, for example). The book has an extensive 31 page bibliography. Like other books in this series, there a staggering amount of information presented in these charts. While I question the usefulness of some of the charts for classroom use, the book is a worth while investment for those who teach the Pauline letters in church or classroom.

For $9.99 you can add one more Kregel publication, Robert Chisholm’s Commentary on Judges and Ruth. I also reviewed this commentary a few years ago, saying:

Chisholm’s commentary on Judges and Ruth is an excellent exposition of the text from a conservative scholar. For the most part he assumes the historicity of the text and ignores any discussion of potential sources or anachronisms. He specifically eschews these methods in the introduction (p. 15), characterizing these as “creative scholarly conjecture” (p. 30).  He considers revisions of Noth’s Deuteronomisitc History to be a “debate going around in circles” (55). His exposition of the text is based on the assumption the book was intended to be read as a literary whole.

There is less historical background material in this commentary than might be expected. Major commentaries on Old Testament books can become bloated with material accessible in other resources (Bible Dictionaries for example). Since his interests are literary and theological, there is no need to offer descriptions of geographical locations or comments on archaeology (or the lack thereof) as background to the stories.

I would recommend the book to pastors and teachers who are preparing sermons on the often overlooked book of Judges.  Chisholm’s exposition is easy to read and provides excellent illumination of the text for the purpose of serving the Church today.

Three great books form Kregel Academic for a mere $13 total. More, until April 30 you can enter (several times) to win the five volume set of Kregel Charts of the Bible and Theology. Since Logos Basic is now free, there is really no excuse for not adding these excellent books to your Logos library.

Hebrews 12:18-29 – Marching to Zion

The writer of Hebrews concludes his book by using a common metaphor for Israel’s relationship with God – they are in the wilderness and coming to Mt. Sinai.  It is clear that the writer has Sinai in mind in verses 18-21, but he draws a strong contrast between the “mountain which could be touched” (Sinai) and Zion, a mountain which cannot be touched.  In order to describe this contrast between the two covenants, he contrasts the two mountains where the covenants were enacted.  He combines texts from Exodus and Deuteronomy which describe the theophany at Mt. Sinai as fearsome and then compares them to our heavenly destination, Mount Zion.

The writer begins saying that salvation in the present age is not at all like the Old Covenant.  Sinai was a  physical place, which can be touched, but it is a place burning with fire.  There may be a bit more referred to here than just the mountain itself.  The word for “touched” is to “make an effort, despite difficulties, to come to know something, when the chances of success in such an enterprise are not particularly great – ‘to feel around for, to grope for, to try to find.’” (Louw/Nida) It is used of a “groping about like a blind man” (LS)

When you read the passage from Exodus it is clear that there was a tangible “feeling” of the presence of God, but the people were not comforted by it at all, they were terrified.  The image is of a person robbed of sight, feeling around for something that cannot really grasp.

The story of the terror of Mt. Sinai is, for the writer, a summary of the Old Covenant, it could not bring a relationship with God, it could only bring fear and judgement.   The New Covenant, however, does not bring its participants to Mt Sinai, but rather to Mt. Zion.

In contrast to this terror, the New Covenant is associated with Mount Zion, the heavenly Jerusalem, the city of God.  While the physical Zion was the original name of the fortress captured by David in Jerusalem in 2 Samuel, Zion replaces Sinai as the focal point of Israel’s relationship with God in the prophets.  Isaiah 25, for example, describes Israel and all the nations gathering at Zion to eat the feast which the Lord has prepared there, rather than at Sinai.  Because the Lord “dwelt” in Zion, the place became a metaphor for heaven itself, the real dwelling place of God.  Here in Hebrews the City of God is called Zion, the Heavenly Jerusalem.

Instead of terror, our entry to Mount Zion is described as a joyful celebration.  There are thousands of angels in a joyful festival.  This “festival” (πανήγυρις).  The word is used only here in the New Testament and only four times in the LXX (Ez 46:11; Hos 2:13; 9:5; Am 5:21, all religious feasts). So too in classical Greek the word refers to a festal assembly in honor of some god.

But this is not only a “party,” the writer says that we are coming to God, the Judge of all men.  The entrance into heaven is to come into the presence of God.  God is described here as a Judge.  The word judge always has a negative connotation in our minds, though some take this word as meaning “vindicator” or “avenger.”  The entrance into God’s holy city is the ultimate vindication for our lives of suffering here on earth.

Salvation in the New Covenant therefore results in the glory of Heaven.  Instead of marching in the wilderness, we are Marching to Zion.

Hebrews 12:1-3 – Running the Race

In Hebrews 11 the writer explained what he meant by faith, and then gave numerous examples of faith.  Based on these examples, Hebrews 12:1 exhorts the reader to “run the race marked out for us.”  This is possible because we are surrounded by a “great cloud of witnesses.” They are spectators at a sports event, watching present believers “run the race.” But more than that, they are also people who have already run the race and know what must be done in order to win the race.

Lay AsideSince we have this great crowd of witnesses, the writer urges his readers to run the race with perseverance. There are two ways in which the runner might not finish the race – by being hindered or entangled.  “Everything that hinders…” refers to weight or bulk. A runner in training would want to lose every extra pound that might hinder then from winning the race. Greek athletes competed naked, just as modern runners will wear very little clothing and shoes designed to be as lightweight as possible.

But the Christian is not simply training to compete, but is running the race already. If this is the case, there is an urgency to the writer’s encouragement to dispense with the things we do not need to run the race properly.

He calls the things which slow us down “the sin that so easily entangles.” Easily entangles is a single word and is only used here in the New Testament. The word has the sense of something which is tight or constricting. If the weight of life hindered us, sin can so entangle us that running the race is no longer possible. Think of a runner that instead of a 100 pound bag of potatoes has his shoes laces tied together.  They cannot walk, let alone run the race!

In order to run the race, the writer also tells his readers to “throw off” hindrances and sin. The word here is used most often for taking off one’s clothes, an apt metaphor here since runners will try to wear as little clothing as possible. The writer is saying if you are going to run the race, run it in the proper equipment.  Imagine that marathon runner dressed in the clothes used for Arctic exploration, a huge parka, heavy gloves, snow shoes, goggles, etc. He will not compete well because he is entangled with things that he does not need, he needs to throw all that stuff off and compete in running shorts. Anything that slows you down should be tossed.

The writer says that the race is “marked out for us.” This is not a sprint, this is a race that has a course marked out, a long race like a marathon. Sprinters, though very athletic, do not usually run in marathons.  There are too many differences between sprinting and marathons that people don’t usually excel at both. (Before I get hate mail from people who run in decathlons, I get it, work with my metaphor. Yes you are special.)

Finally, the writer tells us to run with perseverance. This fits the metaphor of a marathon better than a sprint.  A sprint is a short distance, and the runner gives it all he has, in 5 seconds it’s over. Not much perseverance. The marathon runner runs much slower, he is much more methodical about how he runs, pacing himself so he can finish the race.  As the race progresses, it takes determination to keep going.  Even the best runners have to be mentally fit to run the race all the way, they have to be running with the goal of finishing, and finishing requires perseverance.

If the Christian life is like competing in a marathon, what are other ways Hebrews 12 (or the whole book of Hebrews) exhorts the reader to “compete”?

Hebrews 10:39 – We Are Not of Those Who Shrink Back

Since they have suffered, the writer encourages his readers not to throw away what they have done thus far.   Compared to their suffering, their reward is great!  To continue the athletic metaphor, only the one who competes to the end of the race wins the prize.  There is no “participation” award for those who quit the race early.

There are  many examples of great endurance under extreme persecution. This is the point of chapter 11 – all of the individuals listed are examples of people who suffered for their faith in God.  Even though they did not fully understand at that point in history what God was doing in his overall plan, they understood that they possessed something that was greater than life.  In fact, most of the people listed in chapter 11 of Hebrews suffered greatly for their convictions and in some cases lost their lives.  They were looking forward to something greater and were willing to give their lives up for what they believed.

The readers have “great confidence.” This is the same word he used in the previous section to describe our access to the Throne of God.  If that is the level of confidence we have there is every reason to believe that we will overcome whatever suffering we may presently face.

Therefore, the readers ought not “shrink back and are destroyed.”  The noun  ὑποστολή only appears here in the New Testament and has the idea of being timid, shy, hesitant.  This is the opposite of the confidence which we have before God.  According to the argument of Hebrews, the salvation we have in Jesus is so great that we can “boldly enter the throne room of grace.” Imagine the boldness it would take to enter into the Holy of Holies in order to worship God!

If we have confidence before the throne of almighty God, why are we timid in a public trial? Why are we so timid even when we are not in a public trial?

Hebrews 10:32-39 – Recall the Former Days

In Hebrews 10:32-39 the writer invites his readers to “recall the former days,” likely a reference to the time just after the accepted Christ.  The writer wants the readers to recall what they have already suffered so that they might continue to endure in the present.

They endured struggle with suffering.  Whenever people in the Roman world accepted Christ, they necessarily rejected the culture of the Roman World – their gods associated practices.  For this they suffered some level of persecution.  The book of Acts demonstrates that the Greco-Roman world did in fact “fight back” against the Pauline mission in Philippi, Thessalonica, and Ephesus.

They were publicly exposed to reproach and affliction.  While some commentators have connected this with the persecution of Nero, this does not seem to be the case.  It may refer to the Claudius’ decree expelling Jews from Rome; or it is a general comment that describes the experience of many Christians in the first century.

  • The noun used for reproach (ὀνειδισμός) is used only a few time sin the New Testament, most importantly for the suffering of Jesus in Rom 15:3 (citing Ps 68:10), and similarly in Heb 11:26 (Moses’ reproach in Egypt).
  • The word-group has the connotation of “loss of standing connected to disparaging speech” (BDAG), perhaps a reference to rumors and lies spread about Christians which led to their loss of property in the community.
  • The verb translated “be shamed” (θεατρίζω) is only used here in the New Testament and includes a public shaming, the related noun has to do with a theater or public spectacle.  The suffering described is not “behind closed doors,” but rather in front of the whole community. Christians were easy targets since they refused to worship the gods of Rome; they could be accused of atheism at the very least.

They had compassion on those in prison.  Those who have been arrested and placed in prison must be cared for by friends and family.  The Roman world did not usually imprison people for punishment, so they were in prison until they face trial.   Compassion on the prisoner is part of the duty of a disciple of Jesus (Mt 25, for example, Philippians).

They joyfully accepted plundering of their possessions.  The readers “welcomed” the loss of their property, with the connotation of friendliness.  Imagine if someone was losing their home to a creditor and their property was being repossessed, and they helped carry their stuff to the trucks and served the workers coffee!  We cannot know how the readers were joyful or if they acted in this way to the ones who were attacking them, but the idea here is that they did not fight the loss of property because they know where their treasure truly is.

These people who lost property could do so because they knew they had a “better possession” which is real, abiding. This word will also re-appear in 11:26 describing Moses loss of position in Egypt.  In fact, this verse anticipates Moses as an example of one who suffered great loss for the cause of Christ. All of this suffering is not simply in the past (when they were first enlightened). They are suffering now, and perhaps the writer is concerned that their ongoing suffering will cause some of the readers to become discouraged to the point of “shrinking back.”

For most Christians in the western world, suffering is an abstract idea or something Christians in other countries do. American Christians occasionally experience minor inconveniences or imagined insults (like those Starbucks holiday cups). How would the American church be different if it suffered like the readers of Hebrews, or the Christians in Nigeria?